Cosmic  Creation 


lifornia 

ional 

iity 


By  SUKUMAR  CHATTERJI 


$ai£jt^L<^2 


Cosmic  Creation 

By 

Sukumar  Ckatterji 

Editor  of  "ChKatra  Sahodar" 


Published  by 

FIAT  LUX  SOCIETY 

1411  6tt  Avenue 
San  Francisco,  California 


Copyright.  1932 

ky 
S.  CHATTERJI 

All  rifints  reserved,  including  translation 


tmttj  Ijumbi*  rettmtir* 

to 
£hat  (Smtt  SOB*  r  of  intmamttr, 


to  uthniu  J  nuir 
all  that  3  luinut 

atto 
all  that  31  lut^f  to  be. 


20O4814 


COSMIC  CREATION 


GLOSSARY  AND  KEY  TO  PRONUNCIATION 

A  is  pronounced  as  u  in  fur;  a  as  a  in  far; 
e  as  a  in  fate;  ee  as  ee  in  feet;  i  as  i  in  fit; 
u  as  u  in  put ;  u  as  u  in  rule. 

Many  Sanskrit  words  in  the  text  have  been 
used  in  both  a  singular  and  plural  sense.  The 
proper  case-endings  have  purposely  not  been 
used  in  order  that  readers  unacquainted  with 
Sanskrit  may  not  be  confused. 

Tat  —That    (Indescribable    Princi- 

ple) ;  First  Cause. 

(Tatwa  — Any  step  farther  away  from 

(Padartha  Tat;   the   twenty-four   po- 

tentially creative  states. 

Mool-Prakriti  —First  effect  of  First  Cause. 

Prakriti  —Effect  of  Mool-Prakriti;  un- 

differentiated   cosmic   sub- 
stance. 

Mahat  Tatwa  —Effect  of  Prakriti ;  the  Great 
Impersonal  Intelligence. 

Aham  Tatwa  —Effect  of  Mahat  Tatwa ;  first 
birth  of  Consciousness. 

Mana  —Effect  of  Aham  Tatwa;  Cos- 

mic Mind;  abstract  sense- 
consciousness. 

Jnana-Ijndriya — Effect  of  Mana;  the  five 
knowing  abstract  sense- 
concepts. 

Karma-Indriya— Effect  of  Mana;  the  five 
working  abstract  sense- 
concepts. 


COSMIC  CREATION 

Tamnatra  — The  five  objects  of  Jnana- 
Indriya;  subtlest  form  of 
actual  matter. 

Bhoota  — Physical    manifestations     of 

Tanmatra;  the  five  mater- 
ial substances. 

lAkash  — Subtlest  Bhoota  of  space. 

JWayu  — Subtlest  Bhoota  of  air. 

<Tej  —Subtlest  Bhoota  of  fire. 

/Apa  — Subtlest  Bhoota  of  water. 

IPrithiwee  — Subtlest  Bhoota  of  earth. 

Gun  — The  three  causative,  guiding 

qualities  inherent  in  and 
operative  upon  all  Tatwa. 

iSattwa  — Elevating  Gun. 

<Raja  — Activating  Gun. 

( Tama  — Resisting  Gun. 

Jna  — That  aspect  of  any  state  in 

which  another  potential 
state  is  seen. 

Karma  — Action;  effect. 

Rishi  — Aryan  sages. 

Aryan  — Belonging  to  the  oldest  civ- 

ilized race  on  .  earth,  of 
which  the  Hindus  are  the 
lineal  descendants. 

Weda  — The  four  sacred  books  of  the 

Hindus,  which  contain  the 
oldest  historical  and  phi- 
losophical literature  in  the 
world. 


[7] 


FOREWORD 

The  purpose  of  this  series  of  which  COSMIC 
CREATION  forms  the  first  monograph  is  to  pre- 
sent pure  Aryan  thoughts  in  a  purely  Aryan 
manner.  At  the  same  time,  stress  is  laid  upon 
that  phase  of  Aryan  reasoning  which  is  best 
adapted  to  the  comprehension  of  the  Western 
mind. 

The  aim  of  all  Aryan  literature  has  been  to 
stimulate  the  student  to  think  for  himself.  I 
have  attempted  to  formulate  the  theoretical 
portion  of  philosophy,  which  is  embodied  in 
COSMIC  CREATION,  in  such  a  suggestive  way  that 
the  reader  will  be  eager  to  seek  more  enlighten- 
ment for  himself. 

A  great  deal  of  misunderstanding  exists  in 
the  Western  World  in  regard  to  Aryan  litera- 
ture. This  condition  has  arisen  partly  from  the 
ignorance  of  translators,  who  almost  without 
exception  have  failed  to  grasp  the  fine  distinc- 
tions and  subtleties  of  the  Sanskrit  language, 
and  who  have  not  approached  their  subject 
from  the  same  angle  of  vision  which  character- 
ized the  ancient  Aryan  philosophers,  and  partly 
from  the  deliberate  and  intentional  misinter- 
pretation by  political  and  religious  propagan- 
dists. 

I  have  begun  this  series,  therefore,  in  the 
hope  of  correcting  many  current  misconceptions 
about  Aryan  literature.  COSMIC  CREATION  has 
been  presented  first,  not  only  because  it  is  the 
foundation  of  all  Aryan  philosophy  and  logic, 
but  also  because  a  comprehension  of  the  modus 


[8] 


COSMIC  CREATION 

operand*  of  the  Aryan  mind,  from  its  inception 
to  its  conception,  and  from  conception  to  ex- 
pression, is  essential  to  the  understanding?  of 
the  treatises  which  will  follow,  and  which  will 
deal  with  practical  methods  of  mental  disci- 
pline and  achievements. 

A  knowledge  of  Cosmic  Creation  is  necessary 
to  the  student  who  seeks  to  find  the  basic  laws 
underlying  meditation.  Meditation  is  not  the 
self-induced  sleep  or  hypnotism  that  it  is  gen- 
erally believed  to  be.  It  can  be  attained  only 
thru  a  severe  mental  training,  and  consists  in 
identifying  one's  self  consciously  and  volun- 
tarily with  any  state  of  being.  One  must  be 
aware  not  only  of  the  object  of  meditation,  but 
also  of  the  unit  of  thought  which  is  operative  at 
the  time,  and  of  the  various  states  of  conscious- 
ness thru  which  one  passes.  To  combine  these 
apparently  different  features  of  meditation  re- 
quires a  singleness  of  mind  that  has  realized 
the  ultimate  oneness  of  Cosmic  Creation  thru 
a  systematic  psychological  training. 

My  grateful  thanks  are  due  to  those  friends 
who  urged  and  assisted  me  to  bring  before  the 
English-speaking  world  a  small  part  of  that 
Aryan  philosophy  which,  when  not  totally  ig- 
nored, has  received  such  misrepresentation  at 
the  hands  of  most  Western  scholars.  I  must 
also  express  my  gratitude  to  Swami  Prakasha- 
nanda  of  the  Hindu  Temple,  who  kindly  placed 
his  Sanskrit  library  at  my  disposal. 

SUKUMAB  CHATTERJI. 

San  Francisco,  California. 
June  1,  1922. 


[9] 


"Atma  wa  ithameka  ewagra  aseet" 

'All  this  was  one  all-pervading  Self  in 
the  beginning" 


[10] 


Cosmic  Creation 

HE  impetus  towards  knowledge, 
which  is  inherent  in  all  beings,  is 
an  urge  to  know.  Knowledge  in 
the  highest  sense  means  to  be. 
The  translation  of  the  material 
world,  thru  the  medium  of  our 
senses,  into  the  world  of  abstract  contempla- 
tion, will  give  us  the  essence  of  understanding. 
The  foundation  of  all  knowledge,  in  the  sense 
of  ultimate  realities,  should  be  based  on  an  as- 
sumption broad  and  universal  enough  to  in- 
clude not  only  present  experience  but  also  fu- 
ture discoveries.  Such  an  assumption  would 
be  the  outcome  of  a  deep  contemplation  which 
had  fathomed  the  inherent  principles  underly- 
ing all  phenomenal  Nature. 

Most  basic  assumptions  in  the  past  have  been 
directly  formed  from  observation  of  existing 
facts  and  phenomena,  but  this  form  of  reason- 
ing has  always  had  to  be  either  modified  or  dis- 
carded whenever  new  investigation  opened  up 
an  unexpected  phase  of  Nature  that  did  not  fit 
into  the  theories  that  had  previously  been  ac- 
cepted as  axiomatic. 

The  one  great  Harmony,  whose  expression  is 
variety,  has  been  called  God  by  the  various 


[11] 


COSMIC  CREATION 

sages.  The  Christian  theologians  have  created 
God  in  their  own  image,  and  by  thus  imputing 
sex  to  God,  have  failed  to  conceive  of  the  high- 
est abstract  principle,  beyond  limitation  and 
without  qualification.  (This  Christian  miscon- 
ception of  the  nature  of  God  is  mainly  respon- 
sible for  the  spiritual  inequality  of  Adam's  rib, 
and  the  general  Biblical  condemnation  of  wo- 
men.) In  Sanskrit,  the  classical  language  of 
ancient  India,  the  Ultimate  Principle  is  repre- 
sented by  the  word  Tat  or  That,  a  sexless,  in- 
describable, unqualified  existence. 

The  correlative  existence  of  man  has  been  ex- 
pressed from  many  angles;  sometimes  the  re- 
lation of  an  individual  to  the  infinite  whole,  or 
again  the  relation  of  an  individual  unit  to  time 
and  space,  or  philosophically  speaking,  the  rela- 
tion between  abstract  and  concrete.  Kational 
existence  is  based  on  an  intricate  relationship 
between  thought  and  matter,  between  finite  and 
infinite,  where  the  idea  of  space  terminates  in 
an  all-inclusive  expansion,  and  time  is  sub- 
merged into  eternity.  In  this  way,  the  objec- 
tive consciousness  involves  to  the  plane  beyond 
knowledge,  and  the  seeking  mind  naturally 
ends  up  in  the  world  of  the  unknown.  So,  in 
the  domain  of  thought,  where  every  atom  of 
matter  must  be  identified  with  a  mental  con- 
cept, it  is  necessary  to  understand  the  relation 
between  the  concrete  and  abstract  existences. 
We  will  here  consider  the  theories  advanced 
by  three  independent  schools  of  thought  . 

The  first  school  is  the  only  one  that  has  stood 
the  test  of  Time  and  its  constant  and  various 
discoveries.  This  school  has  assumed,  first,  that 
thoughts  are  incepts  beyond  time  and  beyond 

[12] 


COSMIC  CREATION 

space,  all-pervading  and  everywhere  at  the 
same  time,  and  second,  that  the  brain  is  merely 
the  recording  instrument  that  attracts  thoughts 
to  itself  according  to  its  individual  capacity  and 
attunement. 

The  second  school  of  thought  claims  that  the 
brain  is  the  creator  of  abstract  stuff,  and  that 
thoughts  are  but  the  result  of  organized  tissue 
activity.  This  theory  is  a  product  of  material- 
istic laboratory  experience,  and  is  incapable  of 
explaining  any  of  the  facts  of  the  higher  men- 
tal planes.  It  is  as  unreasonable  to  claim  that 
thoughts  are  created  by  the  brain  as  it  would 
be  to  claim  that  wireless  instruments  create 
the  electrical  waves  which  they  receive.  This 
materialistic  reasoning  reminds  me  of  an  ex- 
perience I  had  in  India  with  a  group  of  igno- 
rant peasants.  I  was  showing  them,  by  means 
of  a  microscope,  the  germs  that  exist  in  contam- 
inated water.  As  this  was  their  first  experi- 
ence with  such  an  instrument,  and  as  the  germs 
were  not  visible  to  the  naked  eye,  they  there- 
fore came  to  the  conclusion  that  it  was  the 
miscroscope  itself  that  had  created  the  germs. 
In  a  similar  way,  the  materialistic  school  con- 
cludes that  as  thought  cannot  be  shown  in  a 
laboratory  to  exist  independent  of  a  brain, 
therefore  it  must  be  the  brain  that  creates 
thought. 

However,  it  is  not  the  purpose  of  this  little 
treatise  to  refute  this  theory  in  detail.  It  is 
only  necessary  here  to  point  out  that  whenever 
a  line  of  exact  reasoning,  such  as  the  exact 
sciences,  has  to  be  followed,  even  the  most  ma- 
terialistic school  has  been  forced  to  assume  un- 
known causes  for  known  effects. 

[13] 


COSMIC  CREATION 

The  third  school  calls  itself  metaphysical,  and 
has  managed  to  attain  some  prominence.  It 
takes  its  final  refuge  in  mystery  and  a  clever 
manipulation  of  words.  Even  Truth  sharpened 
to  an  epigram  would  serve  as  an  irritant,  and 
the  slogan  of  this  school  ("What  is  Mind  never 
matter,  what  is  Matter  never  mind")  seeks  to 
hide  its  ignorance  under  a  double  meaning. 

Let  us  consider  the  geometrical  creation  of 
matter,  and  in  this  way  serve  a  two-fold  pur- 
pose; first,  that  of  opening  up  the  vista  of 
thought  with  which  this  little  monograph  is 
concerned,  and  second,  that  of  refuting  a  fav- 
orite theory  of  the  metaphysical  school,  which 
suffers  from  dementia  on  the  subject  of  the 
Fourth  Dimension. 

The  first  fundamental  conception  of  geome- 
try is  a  point,  which  has  no  magnitude,  that 
is,  neither  length,  breadth  nor  thickness.  The 
second  conception  is  a  moving  point  which 
makes  a  line,  having  length  but  neither  breadth 
nor  thickness.  The  third  conception  is  a  sur- 
face, having  length  and  breadth  but  no  thick- 
ness. The  fourth  conception  is  a  solid,  with 
the  three  dimensions  of  length,  breadth  and 
thickness.  This  is  the  plane  of  matter.  The 
metaphysicians  claim  that  the  fourth-dimen- 
sional plane  is  subtler  and  less  bound  by  nat- 
ural laws  than  the  three  preceding  planes. 
But  anyone  familiar  with  the  geometrical  crea- 
tion of  matter  will  realize  that  the  fourth-di- 
mensional plane,  instead  of  being  freer,  would 
be  more  limited  by  an  additional  dimension. 
We  have  seen  that  a  three-dimensional  object 
has  length,  breadth  and  thickness,  while  its 
primary  source  has  the  potentialities  of  all  di- 

[14] 


COSMIC  CREATION 

mansions,  but  not  their  limitations.  Hence,  for 
greater  freedom  and  knowledge,  we  must  go 
back  to  the  simple  origin  of  matter  rather  than 
advance  into  further  dimensional  complexities. 

From  the  illustration  just  given,  it  will  be 
clear  that  all  known  substances  have  their  birth 
in  the  unknown,  all  gross  objects  spring  from 
a  subtle  origin,  and  all  concrete  creations  come 
from  an  abstract  source.  As  Herbert  Spencer 
so  aptly  puts  it,  ' '  An  entire  history  of  anything 
must  include  its  appearance  out  of  the  imper- 
ceptible, and  its  disappearance  into  the  imper- 
ceptible." This  little  treatise  will  deal  with 
the  appearance  of  things  out  of  the  impercepti- 
ble. By  so  extending  our  knowledge,  we  ex- 
tend also  the  Unknowable. 

The  history  of  Aryan  mental  culture  is 
unique  in  its  conception.  The  aspiring  son 
asked  his  father,  "What  is  That  knowing  which 
I  shall  know  all  ? "  In  answer  to  this  question, 
the  whole  structure  of  science,  art  and  philoso- 
phy was  formulated  in  logical  sequence.  All 
the  great  thinkers  throughout  the  ages  have  at- 
tempted to  find  that  principle  which  includes 
everything  else,  and  the  various  means  they 
have  adopted  towards  this  end  have  formed 
the  various  paths  of  learning. 

The  conception  of  That,  the  Great  First 
Cause,  as  an  unknown,  unknowable,  unquali- 
fied, unmanifested  existence,  has  been  taken  by 
the  Hindu  sages  as  the  foundation  or  starting- 
point  of  all  the  phenomenal  manifestations  of 
Nature.  In  the  Weda  it  is  said,  "That  was 
one  and  became  many." 

The  first  known  effect  of  Tat  or  That  is  called 
in  Sanskrit  Mool-Prakriti,  or  root  of  the  first 
action.  Mool  means  root,  and  Prakriti  is  com- 

[15] 


COSMIC  CREATION 

posed  of  the  prefix  pra,  meaning  first,  and  kriti, 
meaning  action.  (Kriti  and  Karma  both  arise 
from  the  same  root  of  kri,  to  do.  In  this  way, 
Karma  means  action  as  well  as  effect,  for  every 
action  is  an  effect.) 

Mool-Prakriti,  then,  is  the  first  known  effect, 
and  it  in  turn  produces  the  first  working  prin- 
ciple of  Creation,  or  Prakriti. 

It  would  be  well  to  explain  at  this  point 
that  every  successive  step  farther  away  from 
the  Great  Principle  That,  is  termed  as  Tat-Twam 
or,  commonly,  Tatwa.  This  word  is  composed 
of  two  syllables,  tat,  meaning  that,  and  twam, 
meaning  thou.  So  Tatwa  means,  thou  art 
That.  That  is  used  in  the  sense  of  the  Ulti- 
mate Substance,  while  thou  is  its  shadow.  This 
signifies  the  beginning  of  duality,  the  noumena 
and  phenomena,  the  Real  and  its  suggestion. 
The  word  Padartha  is  sometimes  used  inter- 
changeably with  Tatwa.  Out  of  these  Tatwa, 
which  are  twenty-four  in  number,  the  whole 
mental  world,  and  therefore  the  whole  material 
world,  are  ultimately  created. 

We  will  now  return  to  Prakriti,  the  undiffer- 
entiated  cosmic  substance  known  as  Nature. 
This  Prakriti  is  the  first  of  the  twenty-four 
Tatwa.  It  has  position,  but  no  magnitude,  or 
to  put  it  more  clearly,  Prakriti  has  its  "center 
everywhere  and  circumference  nowhere." 

There  are  two  methods  of  attempting  to  real- 
ize this  Prakriti.  The  first  method  is  known  as 
conversion  of  concepts,  and  is  a  process  little 
known  and  seldom  conciously  practised.  It  is 
a  system  of  meditation  involving  deep  contem- 
plation about  any  substance  until  the  thinker 
and  the  object  of  thought  identify  themselves 
as  one. 

[16] 


COSMIC  CREATION 

The  second  method  is  the  process  of  retracing 
one's  steps  back  to  the  last  conceivable  stage. 
This  form  of  reasoning  is  more  easily  followed 
by  the  average  mind,  and  so  it  shall  be  used  in 
attempting  to  realize  Prakriti.  We  can  all  un- 
derstand that  everything  in  the  universe  has 
been  produced  by  a  cause,  and  by  gradually 
working  back  from  effect  to  cause,  and  by  real- 
izing that  every  cause  is  only  the  effect  of  some 
subtler  cause,  which  in  turn  is  also  the  outcome 
of  some  more  distance  source,  we  shall  at  length 
reach  a  mental  limit  beyond  which  our  mind 
cannot  go.  This  limit  will  be  determined  by 
the  individual  scope  of  mental  experience,  but 
if  we  take  the  final  conception  of  the  most  gi- 
gantic mind  in  the  world,  then  we  shall  dimly 
apprehend  the  nature  of  Prakriti. 

These  abstract  concepts  cannot  be  illustrated 
by  means  of  analogy;  for  instance,  space  cannot 
be  compared  with  anything  else. 

Prakriti  is  still  in  an  unmanifested  state,  be- 
cause the  Gun  (three  causative  qualities)  that 
compose  it  are  in  a  state  of  equilibrium,  and 
therefore  nothing  has  occurred  to  stir  it  to  ac- 
tion. 

Gun  comes  from  the  roots  gu,  to  work  im- 
perceptibly, and  nee,  to  guide.  Literally,  it 
means  quality,  or  that  which  guides  impercep- 
tibly. It  is  these  three  cosmic  qualities  that 
act  together  to  force  manifestation  from  one 
plane  to  another ;  in  other  words,  it  is  they  who 
produce  an  effect  from  a  cause.  By  acting  on 
the  first  Tatwa,  or  Prakriti,  which  is  their  me- 
dium while  in  a  state  of  equilibrium,  they  dis- 
turb the  balance  and  cause  the  second  Tatwa  to 
come  into  being.  By  a  further  manifestation 

[17] 


COSMIC  CREATION 

of  these  causative  Gun,  the  third  Tatwa  arises. 
In  this  way,  by  the  influence  of  the  Gun  on  each 
state  of  being,  the  twenty-four  Tatwa  which 
are  responsible  for  the  ultimate  created  worlds 
are  brought  forth. 

In  order  to  understand  the  nature  and  rela- 
tionship of  the  three  Gun,  it  will  be  necessary 
at  this  point  to  turn  from  a  consideration  of 
their  unmanifested  inherence  in  Prakriti,  and 
regard  them  as  they  appear  in  their  final  ex- 
pressions of  the  mental  and  physical  worlds. 
In  this  way,  by  first  realizing  their  influence 
upon  the  planes  with  which  we  are  familiar, 
we  shall  be  in  a  better  position  to  apprehend 
the  nature  of  their  initial  manifestations. 

The  first  Gun  is  Sattwa,  or  Sattwa  Gun, 
which  comes  from  the  root  sat,  meaning  exis- 
tence as  well  as  truth.  Therefore,  everything 
that  exists  bears  witness  to  truth.  Sattwa  is 
the  most  subtle  of  the  three  Gun.  It  illumines, 
ascertains,  soothes,  and  uplifts,  by  causing  an 
equilibrium.  It  is  this  quality  which  makes 
real  happiness  devoid  of  excitement.  It  has  no 
motion  of  its  own,  and  is  incapable  of  action  or 
reaction  unless  influenced  by  the  second  Gun. 
It  predominates  in  ethereal  natures,  such  as 
that  of  a  pure  child.  In  its  mental  manifesta- 
tion, it  gives  the  power  to  will  and  to  know. 
It  is  this  quality  in  flame  that  induces  it  to 
burn  upward.  The  purest  example  of  Sattwa 
Gun  is  Intelligence  on  the  abstract  plane.  On 
the  physical  plane,  there  is  no  pure  example  of 
the  Sattwa  quality.  The  nearest  approach  to 
its  realization  on  the  mental  plane  is  that  stage 
of  transition  between  the  dreaming  and  wak- 
ing states.  Foods  that  are  influenced  by  the 

[18] 


COSMIC  CREATION 

Sattwa  quality  are  milk,  rice  and  wheat.  It  is 
found  to  some  extent  in  the  white  corpuscles  of 
the  blood.  It  is  symbolized  by  pure  white. 

The  second  Gun  is  Raja,  or  Eajo  Gun,  which 
comes  from  the  root  ranja,  to  please  or  to  color. 
(It  is  interesting  to  note  in  this  connection 
that  the  word  Rajah,  or  king,  comes  from  the 
same  root  ranja,  to  please.  Hence,  a  king  is 
one  who  pleases  his  subjects.)  Raja  is  the 
quality  that  activates,  produces  motion,  and 
causes  constant  change  in  anything  with  which 
it  comes  into  contact.  It  is  only  by  the  influ- 
ence of  Rajo  Gun  that  the  other  two  Gun  are 
enabled  to  manifest  their  inherent  qualities. 
Rajo  Gun  gives  matter  its  force  and  impetus, 
and  causes  desire  and  endeavor  in  the  mind. 
It  is  this  quality  that  imparts  motion  to  air  and 
fire.  Its  purest  example  on  the  abstract  plane 
is  Ego,  and  on  the  physical  plane  is  energy. 
It  is  found  in  the  red  corpuscles  of  the  blood. 
Foods  that  contain  an  excess  of  Rajo  Gun  are 
red  peppers,  onions  and  liquors.  Red  is  its 
symbolized  color. 

The  third  Gun  is  Tama,  or  Tamo  Gun.  It 
comes  from  the  root  tarn,  which  means  to  cover 
or  to  darken.  The  function  of  Tama  is  to  cover 
Sattwa  and  obstruct  Raja.  It  manifests  in  all 
matter,  whether  gross  or  subtle,  as  its  outer 
cover.  To  use  a  scientific  expression,  it  is  the 
skin  of  matter,  such  as  the  outer  cover  of  a 
drop  of  water,  whose  skin  can  be  seen  when  a 
bubble  is  formed,  or  the  outer  cover  of  flame 
which  does  not  allow  the  air  to  pass  thru  it. 
It  is  Tamo  Gun  which  makes  it  possible  to  feel 
invisible  air.  This  quality  produces  the  ten- 
dency in  water  to  descend,  and  is  responsible 

[19] 


COSMIC  CREATION 

for  the  attraction  or  downward  pull  of  the 
earth.  (Please  observe  here  the  idea  of  grav- 
ity centuries  before  Newton.)  It  is  Tamo  Gun 
which  causes  that  resistance  in  matter  which 
prevents  it  from  becoming  one  with  the  whole, 
and  it  checks  the  efforts  of  Rajo  Gun  to  acti- 
vate unbrokenly.  It  halts  and  resists  motion. 
The  purest  form  of  this  third  quality  in  an  ab- 
stract sense  is  lethargy,  and  in  a  material  sense 
is  the  solidarity  of  the  earth.  It  is  found  in 
the  dark  blood  of  the  veins  in  the  form  of  car- 
bon. Its  influence  is  predominant  in  sleep  and 
laziness.  An  excess  of  it  is  found  in  stale  meat, 
poisons,  and  certain  suffocating  gases.  It  is 
symbolized  as  dark-colored. 

Now  let  us  consider  these  three  causative 
qualities  of  Nature  in  their  relation  to  one  an- 
other. When  the  second  quality,  or  Raja,  is 
activated,  it  tries  to  make  the  first  quality  of 
Sattwa  manifest  eternally,  but  is  hindered  by 
the  third  quality  Tama  after  the  latter  has  been 
precipitated  into  manifestation  by  an  excessive 
activity  of  Rajo  Gun.  Until  this  excessive  mo- 
tion stirs  the  Tama  quality  out  of  its  inherent 
state,  however,  Rajo  Gun  makes  manifest  only 
the  Sattwa  quality. 

The  resistance  of  Tamo  Gun  on  the  expansion 
of  Rajo  Gun  causes  the  vibrations  of  the  uni- 
verse. All  vibrations  have  one  motion  and  one 
pause  to  form  a  rhythm.  The  motion  is  made 
by  the  quality  of  Raja,  and  the  pause  by  Tama. 

An  increase  in  proportion  of  any  one  of  the 
three  Gun  enables  it  to  counteract  the  effects 
of  the  other  two.  For  instance,  the  momentum 
accumulated  in  the  process  of  "looping  the 
loop"  counteracts  the  pull  of  gravity. 

An  illustration  of  the  three  Gun  in  Nature 

[20] 


COSMIC  CREATION 

would  be  the  Sattwa  quality  in  dawn,  the  Raja 
quality  in  noon,  and  the  Tama  quality  in  night. 

We  will  return  again  to  Prakriti,  where  the 
three  causative  Gun  are  in  a  state  of  equili- 
brium, and  hence  the  change,  or  effect  from  the 
cause,  has  not  yet  taken  place.  This  is  the 
cosmos  unmanifested. 

The  Great  Law  of  Karma  pursues  the  three 
Gun  because  of  their  association  with  past  crea- 
tions, and  forces  Rajo  Gun  to  become  active  by 
influencing  Sattwa  Gun.  The  Prakriti  is  in 
this  way  broken  up,  and  Mahat  Tatwa  comes 
into  being.  This  word  conies  from  the  root 
maha,  meaning  greatest  of  the  great.  It  sig- 
nifies permeability,  expansion,  certainty,  and 
illumination,  or  the  all-pervading  intelligence 
which  is  inherent  in  all  manifestations. 

It  is  generally  taken  for  granted  that  intelli- 
gence is  monopolized  by  human  beings  alone, 
but  if  intelligence  is  understood  in  its  original 
sense  of  capacity  to  expand,  of  possession  of  a 
mixture  of  Sattwa  Gun  and  Rajo  Gun,  of  abil- 
ity to  ascertain  purpose,  and  of  power  of 
growth,  then  it  will  be  clear  that  intelligence  is 
shared  by  all  states  of  being,  whether  of  Nature 
or  of  man. 

This  quality  of  intelligence  that  is  manifested 
in  Mahat  Tatwa  exists  in  a  pure  and  perfect 
state,  and  bears  little  resemblance  to  its  ulti- 
mate outcome,  the  individualized  egoistic  in- 
telligence. The  Mahat  Tatwa,  being  the  first 
manifestation  of  Prakriti,  is  the  absolute  state 
of  assured  knowledge.  It  may  be  conceived  in 
our  minds  as  the  sum  of  all  cognition,  all  con- 
cepts and  all  knowledge.  Being  more  mani- 
fested than  Prakriti,  it  is  less  difficult  to  com- 
prehend. 

[21] 


COSMIC  CREATION 

Mahat  Tatwa  is  inherent  in  all  forms  of  crea- 
tion, whether  subtle  or  gross.  It  is  this  which 
ascertains  purpose  ,and  fulfills  the  ultimate  des- 
tiny, regardless  of  the  ignorance  of  the  ego. 
For  example,  let  us  consider  faith  in  human 
beings.  Faith  is  the  substance  of  things  hoped 
for.  Real  faith  is  a  faithful  reality.  It  is  a 
glimmering  of  the  pure  inherent  Intelligence 
which  has  the  assured  knowledge  of  its  destiny. 
The  individual  who  unconsciously  glimpses  the 
Mahat  Tatwa  of  his  own  being,  becomes  aware 
of  his  future  thru  faith.  Without  knowing,  he 
has  seen.  A  genius  is  one  who  has  exchanged 
his  personal  intelligence  in  the  field  of  his  art 
for  as  much  of  the  impersonal  intelligence  as 
he  can  grasp. 

Mahat  Tatwa  is  composed  of  the  Sattwa  qual- 
ity which  has  been  activated  by  Rajo  Gun. 
Tamo  Gun  is  still  in  its  inherent  state.  By  a 
further  increase  in  the  activity  of  Rajo  Gun, 
Aham  Tatwa,  or  the  third  of  the  twenty-four 
creative  Tatwa,  comes  into  being.  The  first 
two  Tatwa,  as  we  have  seen,  are  Prakrit!  and 
Mahat  Tatwa.  Aham  means  I,  and  comes  from 
the  root  aha,  to  occupy  separately.  (Arhat, 
meaning  the  disciples  of  a  Buddhist  sect,  comes 
from  the  same  root.  "R"  is  the  letter  in  San- 
scrit which  signifies  disintegration.  Its  use  in 
the  word  arhat  symbolizes  the  breaking-up  of 
the  occupation  by  the  ego  of  a  separate  exis- 
tence. Hence,  this  Buddhist  sect  strives  to  sub- 
merge the  ego.)  Aham  Tatwa  is  the  first  birth 
of  consciousness.  It  gives  rise  to  ego,  pride, 
consciousness  of  self,  of  personal  position,  of 
possession  and  ownership.  It  is  responsible  for 
individuality  ,for  aloofness  and  separation,  for 
the  variety  that  has  come  out  of  Harmony. 

[22] 


COSMIC  CREATION 

Let  us  consider  more  fully  the  relationship 
existing  between  Mahat  Tatwa  and  Aham 
Tatwa.  It  embodies  the  idea  of  Relativity, 
or  the  relation  between  the  individual  and  the 
Infinite,  or  to  put  it  in  abstract  terms,  the  rela- 
tion between  the  great  expansion  called  intel- 
ligence and  the  limitation  called  ego. 

A  little  illustration  will  serve  to  make  the  re- 
lationship clearer.  Imagine  a  cup  in  space. 
Space  is  all-permeating;  it  is  all  around  the 
cup,  above  it,  below  it,  inside  it,  and  through 
it.  At  the  same  time,  the  outer  rim  of  the  cup 
encloses  a  certain  amount  of  space.  This  is  the 
holding  capacity  of  the  cup.  Puzzling  ques- 
tions can  be  asked  about  this  simple  illustra- 
tion. Does  the  space  hold  the  cup,  or  does  the 
cup  hold  the  space?  The  answer  from  the  at- 
titude of  the  cup  would  be,  the  cup  holds  the 
space,  because  the  direct  interest  of  the  cup  is 
itself  first,  and  the  space  next. 

To  understand  this  illustration  is  to  under- 
stand the  idea  of  Relativity,  and  the  relation 
between  intelligence  and  ego.  Intelligence  or 
Mahat  Tatwa  is  the  first  effect  of  Nature,  and 
is  the  cause  of  ego.  However,  the  ego  is  first 
concerned  with  itself,  and  considers  the  uni- 
versal intelligence  only  as  a  secondary  interest, 
and  only  from  the  angle  that  it  itself  is  affected 
by  Mahat  Tatwa. 

After  Aham  Tatwa  has  been  separated  from 
Mahat  Tatwa,  then  cognition  or  consciousness 
becomes  only  relative.  The  ego  has  now  lost 
its  compact  infinity  and  its  assured  knowledge. 
For  example,  imagine  a  cloud.  It  is  possessed 
of  a  Sattwa  Gun  predominancy  which  enables 
it  to  float  in  the  air.  Its  assured  knowledge 

[23] 


COSMIC  CREATION 

is  that  it  is  destined  to  be  in  a  vaporish  state. 
When  Rajo  Gun  becomes  so  active  that  Tamo 
Gun  asserts  itself,  then  the  inherent  raindrops 
in  the  cloud  separate  themselves,  thereby  los- 
ing their  compact  form.  They  are  at  once  at- 
tracted by  the  Tamo  Gun  in  the  earth  in  the 
form  of  gravitation,  and  having  lost  their 
Sattwa  buoyancy,  they  descend  to  the  earth  by 
the  help  of  Rajo  Gun.  The  Mahat  Tatwa  or  in- 
telligence of  the  raindrops  is  obscured  by  the 
Aham  Tatwa  which  controls  them  in  their  fluid 
state,  and  they  therefore  have  lost  their  as- 
sured knowledge.  They  believe  their  destiny 
is  to  remain  in  the  earth,  having  dimmed  the 
consciousness  of  their  vaporish  origin.  But 
their  Mahat  Tatwa,  whose  light  is  hidden, 
knows  their  destiny  is  ultimately  to  leave  the 
earth  by  evaporation  and  resume  their  vapor- 
ish state  and  compact  form. 

Another  phase  of  the  relation  between  the 
ego  and  intelligence  can  be  illustrated  in  the 
following  way.  Imagine  a  pint-cup  immersed 
into  a  fifty-gallon  tank  of  water.  The  cup  can 
only  compare  the  capacity  of  the  tank  to  its 
own  measurement  of  a  pint,  and  so  to  the  cup 
the  capacity  of  the  tank  would  be  four  hundred 
pints.  Imagine  that  this  tank  was  in  turn 
immersed  into  a  larger  tank,  and  that  tank 
into  a  river,  and  the  river  into  an  ocean.  In 
this  way,  the  one  which  was  included  in  the 
other  could  only  measure  the  greater  one  by 
its  own  comparison.  Similarly,  the  ego  can- 
not understand  the  intelligence  except  from 
the  standpoint  of  a  separate  consciousness. 
Each  stage  of  consciousness  will  measure  by  its 
own  limitation,  until  an  absolute  consciousness 
will  merge  into  pure  intelligence  . 

[24] 


COSMIC  CREATION 

This  state  of  absolute  consciousness  that  has 
been  reached  thru  a  series  of  partial  or  limited 
consciousnesses  is  that  phase  of  Mahat  Tatwa 
which  is  called  Jna,  or  attitude.  Jna  is  not  a 
state,  but  is  that  aspect  of  any  state  in  which 
there  is  potentially  another  state.  For  in- 
stance, the  Jna  of  Mahat  Tatwa  is  that  aspect 
of  it  in  which  the  potential  Aham  Tatwa  is 
seen. 

It  must  be  kept  in  mind  that  Mahat  Tatwa 
and  Aham  Tatwa  are  immortal,  all-pervading, 
abstract  essences  that  have  not  yet  limited 
themselves  to  the  various  forms  of  their  ulti- 
mate physical  manifestations.  Aham  Tatwa 
is  considered  immortal  because  of  its  first  mi- 
ni anifested  inherence  in  Mahat  Tatwa. 

Rajo  Gun  continues  to  influence  the  Aham 
Tatwa,  thereby  arousing  thru  its  activity  the 
desire  for  expression  in  the  abstract  ego.  As 
a  result,  Mana  or  Cosmic  Mind,  comes  into  ex- 
istence. (Manush,  or  man,  comes  from  the  root 
mana,  and  means  a  rational,  thinking  being.) 
Mana  is  the  fourth  of  the  twenty-four  poten- 
tially creative  Tatwa,  and  has  the  quality 
of  abstract  sense-consciousness.  In  this  way, 
Aham  Tatwa,  or  abstract  consciousness,  has 
created  thru  its  desire  for  expression  Mana,  or 
abstract  sense-consciousness.  Mana  is  in  touch 
with  Intelligence  thru  Aham  Tatwa. 

Thru  the  increasing  activity  of  the  Rajo  Gun 
on  Mana,  the  abstract  concepts  of  the  ten  senses 
are  born.  These  ten  abstract  senses,  in  addi- 
tion to  the  four  preceding  Tatwa  of  Prakriti, 
Mahat  Tatwa,  Aham  Tatwa,  and  Mana,  make 
fourteen  of  the  twenty-four  Tatwa. 

The  five  knowing  and  the  five  working  senses 

[25] 


COSMIC  CREATION 

in  their  abstract  conception  are  the  two  divis- 
ions of  the  ten  sense-concepts.  The  five  ab- 
stract knowing  senses  are  called  Jnana-Indriya. 
It  is  these  that  afterward  realize  the  qualities 
of  sight,  sound,  smell,  taste  and  touch. 

The  five  abstract  working  senses  are  Karma- 
Indriya.  It  is  these  that  are  the  mental  corres- 
pondence for  the  as  yet  uncreated  physical 
abilities  to  express  thru  speech,  to  execute,  to 
move,  to  procreate,  and  to  throw  off  waste  mat- 
ter. 

Mana  is  the  guide  of  these  ten  abstract  sense- 
concepts,  thru  its  sense-consciousness. 

The  Rajo  Gun  has  by  this  time  increased  its 
activity  thru  a  mixture  of  Sattwa  Gun  and  its 
own  momentum  to  such  an  extent  that  Tamo 
Gun  is  hurled  out  of  its  inherent  state  into  its 
manifested  quality  of  resistance.  This  check 
on  the  motion  of  Rajo  Gun  produces  the  five 
Tanmatra,  or  the  objects  of  the  five  abstract 
knowing  senses.  Tanmatra  comes  from  two 
roots,  tat,  meaning  that,  and  matra,  meaning 
only  or  merely.  Tanmatra,  then,  are  Only 
That,  or  Merely  That.  They  are  the  subtlest 
form  of  actual  matter ;  the  first  conceivable  di- 
vision of  matter.  They  are  called  Shabda 
(sound),  Sparsha  (touch),  Roop  (form  and 
color),  Ras  (taste  and  fluidity),  and  Gandha 
(odor).  Those  floating  lights,  scientifically 
called  dream-stuff,  which  we  see  when  we  close 
our  eyes  are  the  mental  representation  of  Tan- 
matra. Upon  the  ability  of  the  individual  man 
to  organize  these  Tanmatra  depends  his  ability 
to  execute  his  plans. 

Thru  a  further  increase  in  the  manifestation 
of  the  heavy  Tamo  Gun,  the  five  material  sub- 

[26] 


COSMIC  CREATION 

stances,  or  Bhoota,  are  formed.  Bhoota  comes 
from  the  root  bhoot,  which  means  "to  have 
been."  Hence  Bhoota  means  past;  that  is, 
their  real  nature  is  left  behind  in  time. 

Our  idea  of  time  is  an  arbitrary  division  of 
eternity  related  to  a  standard  of  consciousness. 
Our  present  becomes  past  and  our  .future  be- 
comes present.  In  this  way,  the  five  Bhoota 
change  their  form  so  rapidly  in  relation  to  time 
that  before  the  moment  we  call  present  has 
involved  out  of  the  future,  the  motion  of  the 
five  Bhoota  has  already  caused  them  to  exist  in 
the  past. 

These  five  Bhoota  are  scientifically  called  the 
five  realities  of  Nature.  The  first  one  as  Akash, 
which  comes  from  the  roots  ang,  to  pervade, 
and  kash,  to  shine.  It  is  that  subtle  and  ethe- 
real fluid  which  fills  and  pervades  the  universe, 
and  is  the  peculiar  vehicle  of  light  and  sound. 
The  controversy  being  waged  by  scientists  over 
the  medium  of  sound  is  based  on  a  misunder- 
standing of  the  nature  of  space.  Space  is  the 
medium  of  sound  in  the  sense  that  it  furnishes 
the  base  which  allows  the  vibration  of  the  sound 
to  take  place.  The  manifested  sound  of  course 
requires  the  medium  of  air. 

The  second  material  substance  of  Bhoota  is 
Wayu.  It  means  "that  which  flows".  It 
comes  from  two  roots,  wa,  to  pervade,  and  yuk, 
to  augment.  It  is  Wayu  that  makes  air  and  all 
gaseous  substances  able  to  manifest.  In  a  sub- 
tle sense,  it  means  touch.  Its-  work  is  expan- 
sion, contraction,  and  pressure. 

The  third  Bhoota  is  Tej,  or  energy.  It  comes 
from  the  root  tejus,  light.  It  causes  magnet- 
ism, heat,  and  light.  Its  work  is  to  expand. 

[27] 


COSMIC  CREATION 

In  a   subtle  sense,   it  is  color  and  form.     It 
causes  fire  to  burn. 

The  fourth  Bhoota  is  Apa,  or  fluidity.  It 
comes  from  the  roots  ap,  to  nourish,  and  a,  par- 
tial. Its  work  is  to  contract.  In  a  subtle 
sense,  it  is  taste.  It  is  responsible  for  all  liq- 
uids, such  as  water. 

The  fifth  Bhoota  is  Prithiwee,  which  comes 
from  the  roots  pri,  to  nourish,  th,  to  stand  fixed, 
and  wee,  covering.  Prithiwee  gives  solidarity. 
Its  work  is  to  harden  and  make  compact.  In  a 
subtle  sense,  it  is  odor,  and  in  its  grossest  form 
it  is  earth. 

Each  Bhoota  has  been  successively  formed  by 
a  combination  of  the  preceding  qualities,  in 
the  following  manner. 

Akash       — sound. 

Wayu        — sound,  touch. 

Tej  — sound,  touch,  form  and  color. 

Apa  — sound,  touch,  form  and  color,  taste. 

Prithiwee — sound,  touch,  form  and  color,  taste,  odor. 

Although  all  Bhoota  are  the  outcome  of  a 
predominancy  of  Tamo  Gun,  yet  in  the  first  four 
Bhoota,  Sattwa  Gun  is  active  to  a  certain  ex- 
tent. It  is  only  in  Prithiwee,  or  earth,  that 
Sattwa  Gun  has  become  an  unmanifested,  in- 
herent quality.  Akash  has  enough  Sattwa  Gun 
to  give  it  an  all-pervading  quality.  Wayu  and 
Tej  are  induced  by  their  Sattwa  Gun  to  mani- 
fest upward.  Apa  is  influenced  by  its  Sattwa 
Gun  when  it  is  converted  into  steam.  It  also 
gets  its  buoyancy  from  the  Sattwa  quality. 
Wayu,  Tej,  and  Apa  get  their  motion  from 
Rajo  Gun.  Prithiwee  is  enabled  by  its  exces- 
sive Tamo  Gun  activated  by  Rajo  Gun,  to  exert 
its  downward  attraction. 

Each  Bhoota  has  a  qualitative  vibration  or 

[28] 


COSMIC  CREATION 

rhythm,  produced  by  the  resistance  of  Tamo 
Gun  on  the  expansion  of  Rajo  Gun. 

The  vibration  of  Akash  is  geometrically  rep- 
resented by  a  circle  enclosing  innumerable  dots, 
signifying  the  atomic  movement  within  limit- 
less space. 

The  circular  vibration  belongs  to  Wayu.  Its 
form  may  be  seen  when  a  whirlwind  causes 
dust  to  gyrate  in  a  circular  course  . 

Tej  has  a  triangular  rhythm.  This  may  be 
observed  in  the  flame  of  fire,  which  darts  up- 
ward in  a  conical  form. 

The  semi-circular  vibration  is  peculiar  to 
Apa.  The  undulating  flow  of  the  ocean-waves 
illustrates  this  rhythm. 

Prithiwee  possesses  an  angular  vibration, 
which  causes  the  composition  of  matter  to  be 
divided  into  angular  particles. 

On  these  five  vibrations,  and  their  combina- 
tions, are  based  all  the  movements  of  the  uni- 
verse, both  of  Nature  and  of  man.  The  latter 
has  employed  these  rhythms  in  his  expressions 
of  painting,  music,  poetry,  dancing,  weaving, 
and  in  fact,  all  the  arts  and  crafts.  (It  will 
perhaps  be  of  interest  here  to  point  out  that 
the  ancient  RishA  who  formulated  the  Sanskrit 
language  shaped  the  symbols  or  letters  of  the 
alphabet  by  their  connection  with  the  various 
rhythms,  in  this  way  suggesting  to  the  mind 
the  various  Bhoota.  By  so  employing  these 
rhythmic  symbols,  tjhe  translation  from  the 
world  of  matter  to  the  world  of  thought,  or 
from  concrete  to  abstract,  was  accomplished 
not  arbitrarily,  but  naturally.  The  combina- 
tion of  the  circular  (air  and  ether),  semi-cir- 
cular (water),  and  straight-line  (fire  and  earth) 

[29] 


COSMIC  CREATION 

rhythms  which  compose  the  Sanskrit  alphabet 
make  poetry  effortless.  The  ancient  Sanskrit 
literature,  therefore,  has  a  liquid,  flowing,  edge- 
less  continuity  of  sound.) 

We  have  seen  that  the  twenty-four  Tatwa, 
which  are  Prakriti,  Mahat  Tatwa,  Aham  Tat- 
wa, Mana,  five  Jnana-Indriya,  five  Karma-In- 
driya,  five  Tanmatra,  and  five  Bhoota,  have 
been  successively  produced  by  the  influence  of 
the  Gun  of  the  preceding  state.  These  Gun  co- 
exist in  all  Tatwa,  but  predominate  variously. 
Out  of  the  twenty-four  Tatwa,  the  whole  mani- 
fested world  of  Nature  (including  man^  has 
been  created. 

In  the  individual  man,  the  Jnana-Indriya  and 
Karma-Indriya,  or  the  ten  sense-concepts,  are 
the  external  consciousness,  and  Aham  Tatwa 
and  Mahat  Tatwa  are  the  internal  conscious- 
ness, while  the  connecting  link  between  the  two 
is  Mana.  The  proportionate  relationship  be- 
tween the  internal  and  external  states  of  being 
produces  the  different  stages  of  consciousness, 
or  in  other  words,  the  identification  of  Mana 
with  either  the  internal  or  external  conscious- 
ness, or  both,  constitutes  the  various  degrees  of 
intelligence  in  man. 

When  Mana  is  in  touch  with  Intelligence 
thru  Aham  Tatwa,  the  knowing  and  working 
senses  possess  a  high  and  intuitive  efficiency, 
and  the  individual  man  is  conscious  of  faith  and 
self-confidence.  On  the  other  hand,  when 
Mana  is  unable  to  reach  the  intelligence  of 
Mahat  Tatwa  because  of  the  excessive  manifes- 
tation of  Aham  Tatwa,  then  Mana  is  forced  to 
identify  itself  with  only  the  ten  sense-concepts. 
As  a  result,  the  knowing  and  working  senses 

[30] 


COSMIC  CREATION 

possess  only  mechanical  efficiency,  and  memory 
is  their  only  basis  for  confidence. 

Let  us  trace  the  inception  of  an  idea  to  its 
expression.  When  Mahat  Tatwa  suggests  the 
idea  thru  Aham  Tatwa  to  Mana,  the  latter  in 
turn  transmits  it  thru  the  abstract  sense-con- 
cepts to  the  Tanmatra,  which  finally  material- 
izes the  idea  in  physical  form  thru  Bhoota. 
The  objective,  material  form  of  the  idea, 
however,  has  lost  much  of  the  pristine,  incep- 
tive force  that  it  possessed  in  the  state  of  Mahat 
Tatwa,  owing  to  its  contact  with  the  various 
limitations  of  the  succeeding  states.  This  is 
why  the  individual  man  can  conceive  more  than 
he  can  execute. 

Similarly,  the  Bhoota  are  but  a  limited  ex- 
pression of  the  unrestricted  Prakrit!  from 
which  they  originated. 

We  have  seen  how  abstract  became  concrete, 
thought  became  matter,  Infinite  became  finite, 
and  Formless  took  form.  This  transformation 
thru  limitation,  therefore,  has  caused  the 
changes  from  Prakrlti,  or  undifferentiated  Cos- 
mic Substance,  to  the  Bhoota,  or  differentiated 
Cosmic  Creation. 


[31] 


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